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242 VEDĀNTA-PĀRIJĀTA-SAURABHA [sū. 1. 4. 16. ADH. 5.] mentioned in the subsequent passage (Bṛh 4 4 18, etc.), because the two passages involve each other ¹ Adhikaraṇa 5: The section entitled ‘Denoting the world’. (Sūtras 16–18) SŪTRA 16 “BECAUSE OF DENOTING THE WORLD” Vedānta-pārijāta-saurabha It is not to be supposed that in the text: ‘“He verily, O Bālāki, who is the maker of these persons, of whom this is the work”’ (Kauṣ. 3.9 ²), the object to be known is the person, mentioned in the Tantra (viz. in the Sāṁkhya doctrine) and the enjoyer of the fruits of merit and demerit. None but the Supreme Soul is here indicated as the object to be known. Why? Because Brahman is the topic, as known from the text: ‘“Let me declare Brahman to you”’ (Kauṣ 4 1 ³); because the word ‘work’, meaning ‘something that is done’, denotes the world which is an effect, because by the pronoun ‘this’ the world, established by the evidence of perception and the rest, is suggested; and, lastly, because the person, mentioned in the Tantra, is not the topic here. Vedānta-kaustubha The Sāṁkhyas hold that prakṛti is the agent and puruṣa the enjoyer. The impossibility of prakṛti to be the cause has been shown in various ways. Now, although it has been shown in the section regarding Pratardana ⁴ that the Kauṣītaki-brāhmaṇa texts refer to Brahman, yet by showing that the text ‘“Of whom this is the work”’ (Kauṣ. 4.19), too, refers to Brahman, the author is now disposing of the objection, viz.: the person (puruṣa), admitted by the Sāṁkhyas, is accepted by the Vedānta, on the ground of its being an enjoyer, and prakṛti, superintended by it, is the cause of the world. We read of a dialogue between Bālāki and Ajātaśatru in the Kauṣītaki-brāhmaṇa. There, a sage, called Bālāki Gārgya having ¹ Śk. B. 1.1.14, pp. 532-33, Part 6. ² Ś, R, Bh, ŚK, B. ³ Ś, R, Bh, B. ⁴ Vide ‘Indra-prāṇādhikaraṇa’, sūtras 1.1.29–32.